Example 1: The second chapter of the poem "Qin Feng has no clothes" says, "Ze: Moisturize." And Jian Zheng said: "Ze, praise." The sentences in the first and second chapters of this poem are "the same robe" and "the same clothes", so "Ze" should be something similar to "robe" and "clothing". Lu Deming's classic interpretation of the sound and meaning of Mao's poems: "Ze is like a word." Shuowen was written as "Ze, Yun: Wan Ye." Chen Changzhi's block-printed Shuowen "Yi" is a "library", which is interpreted as "winning clothes" and "Yi". Today, he wrote that pants, robes and dresses are all clothes. As you can see, Jian Zheng is the first.
Example 2: Su Shi's "Thousand Red Cliffs Fu": "You can't know suddenly, but you hate Taiwan." What does "suddenly" mean in the sentence? We can't rely on Su Wen to solve our doubts, but we can refer to other materials to get a correct understanding. Nine songs of Mrs. Xiang Chu Qun: You can't get the present, you can't get the present. Wang Yi interpreted "sudden" as "number" and "sudden" as "disease". But there is a saying to Xiang Jun: "You can't get it now, but you can't get it now." As far as Chuci is concerned, "zai" and "tu" are proofs of different languages. More credible than what Wang Yi and Jiang Su said. Moreover, people in Tang and Song Dynasties prefer to use ancient sentences, and it has long been concluded that Su was influenced by Chu Ci. Therefore, Sue should train her "suddenly" into "again".
Example 3: "Poetry is high and quiet": "Love without seeing, scratching your head." Jian Zheng: "Ambition is a waste of time", and doing things is invisible love. It seems that Zheng Xuan thinks "love" is his favorite love, and Wei Zhongshan just gives it a lift in "Poetry, Elegance and the First Wind", but he is helpless. Whether Mao's legend "love is obscure" is right or wrong, we might as well seek materials other than poetry to help infer the meaning of "love". "Shuo Wen Ren Bu" quotes poetry, taking love as an even word. The Japanese interpretation is "like people loving their voices", and the poetic day is "stubborn but not seen." Guangya Yin Shi's "Love and Hate" dialect volume 6 "Masking", Erya's interpretation: "Hidden but not seen", and "Shuowen": "Hidden but not seen, from the sound of bamboo love." In fact, we found that both people and bamboo have obscure meanings, and training people as "as if" also has obscure meanings. It is more appropriate to interpret "love" as "concealment" in the ancient prose "The Peak Woman".
Example 4: The doctrine of the mean is also a virtue, even a shame! The "golden mean" in the Analects of Confucius means impartiality, and it is the degree to maintain the stability and quality of things. It is completely different from the "golden mean" embodied in the "first and last", but it is actually "eclecticism", an unprincipled ideological miscellaneous dish that obliterates the particularity of contradiction and denies the degree of quantitative analysis.
Principle. "Gentleman's Doctrine of the Mean" ("Book of Rites"), Zheng Xuan notes: "Yong, Chang Ye, use China as the constant road." This shows that it is normal to adhere to the "golden mean" of the unity of opposites. Therefore, Confucius' "golden mean" is the embodiment of dialectical thinking method with China cultural characteristics.
Second, the application of exegetics in the scrutiny of classical Chinese sentences.
In Han Yu's Shi Shuo, "I don't know what I read, but I don't understand;" Either a teacher or not: I have never seen primary school or a legacy. "The general view is that this sentence is an" intricate sentence ",and the reduced sentence is" I don't know the sentence, or I don't know how to read it; Confused or absent-minded: I didn't see it in primary school. Grammatically speaking, this sentence is a "prepositional object sentence".
According to Mr. Sun Yongchang's explanation, "I don't know the sentence" and "I don't understand", "I don't feel sorry for your death, but my ministers are very worried" (Zuo Zhuan Xi Gong Fifteen Years). The expressions "I don't care about your death" and "I don't care about my life" in Liu Ji's "The Story of the Xiangshi" are the same in form but different in syntax. These two sentences are "prepositional object sentences", and the first two sentences are mistaken for "prepositional object sentences" because they both use the word "zhi".
A sentence should be beautiful in rhetoric, fluent in grammar and complete in grammar in order to be a good sentence. If the meaning cannot be coherent because of rhetorical skills, it will be difficult for readers to understand the meaning. Therefore, we should explain the syntax used in this sentence according to the original intention, rather than focusing on one, which will make the mistake of "generalizing the whole". The previous explanation method was to impose comments, because we couldn't pass the meaning first.
When using a language, we often say "don't eat", "don't do homework", "don't sleep" and "don't watch TV", which belong to the same grammar as "I don't know when reading a sentence" and "I don't understand when reading a sentence". The difference is that "I don't know when reading a sentence" and "I don't understand when adding the word" zhi ". Therefore, some people interpret it as "I don't know how to read sentences" and "I don't solve puzzles" in translation, and solve them with patients as the object. But there is no need to explain this here. The above words "don't eat", "don't do homework", "don't sleep" and "don't watch TV" are the same as the main sentence.
Sun Shi's explanation is quite correct, because from its reduced syntax, "I don't know what to read" and "I don't know what to do" are complete sentences, while "I don't understand" and "I don't know what to do" are independent and complete sentences. If we regard "sentences I don't know" and "sentences I don't understand" as "sentences with prepositional objects", we are ignoring that they are the following connections. If so, the whole sentence will be incoherent.
Thirdly, the application of exegetics in punctuation in classical Chinese.
Example 1: Dongqin started from the river and Yang at Simingkou. At night, it gathered 500 people, pulled out the city gate to break through, and went down to Guangzhou. (Zi Tong Zhi Jian by Zhonghua Book Company, 1956, p. 7086, the numbers in brackets in the following sentences are the page numbers of the book) Mr. Lu commented: Tong Jian's calligraphy, "Night" is a sentence, which must be accepted. It didn't say which day it was, but Yu Lian read "Night". "Night" was interrupted, meaning "on that night"; "Night" is endless, which means "taking advantage of the night". Foolish: Mr. Lu's analysis of the intensified trial of Night. A comma is used after "500", which means to be handsome at night, and then break through. In my opinion, Dongqin and his 500 men are collective behaviors at night, and the action of "handsome" and "breaking through the camp" occur at the same time, so there is no need to use a comma after "500".
Example 2: Your Majesty should also seek advice from the lake for his own sake, be good at Taoism and not know the teacher, and study the legacy of the first emperor. I am very grateful. Stay away from it today, crying, I don't know what to say. (page 2235) Mr. Lu's comments: I advised the late master in front and said that I was leaving soon. "I am grateful, in front of the words to say, is obviously a subordinate sentence. A Dai: I think "legacy" is the end point, and "gratitude" should also be the end point. This passage has three meanings: from "Your Majesty" to "Legacy" as an exhortation to the late Lord. There is a kind word in the middle. It's from Today's Speech, which means you're leaving.